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Landmark Baptists ecclesiology can affect soteriology /Pevehouse, James Melvin. January 2005 (has links)
Thesis (Th. M.)--Dallas Theological Seminary, 2005. / Includes bibliographical references (leaves [66]-68).
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The influence of Alexander Campbell on the life and work of J.R. Graves, founder of the Landmark Baptist MovementHolt, Gregory Steven, January 1993 (has links)
Thesis (M. Div.)--Emmanuel School of Religion, 1993. / Vita. Includes bibliographical references (leaves 61-65).
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Landmark Baptists ecclesiology can affect soteriology /Pevehouse, James Melvin. January 2005 (has links)
Thesis (Th. M.)--Dallas Theological Seminary, 2005. / Includes bibliographical references (leaves [66]-68).
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Gospel missionism (1892-1910) and the Southern Baptist Convention (USA) : prelude to a post-modern missiologyEitel, Keith Eugene, 1954- 08 1900 (has links)
Assessment of the past helps one seize emerging opportunities. The Southern Baptist Convention's (SBC) Foreign Mission Board (FMB) radically redesigned itself July 1, 1997, the most far reaching self-assessment since its 1845 founding. The FMB's changes neglected some essential historical precedents. In 1892, a band of FMB missionaries posted with the North China Mission resigned and established their own operation. They held and integrated three core values: indigeneity, incarnation, and responsible autonomy. Baptist historians have dismissed these dissidents because they considered them Landmarkers (an earlier movement that threatened the SBC itself). Later historical inquiry corrected this assumption demonstrating
that Landmarkers seized the Gospel Mission Movement to serve its
own ends not the reverse. What prorrpted these missionaries to
leave their base of support and operate independently? Original
sources tell the tale of strong convictions about missions that
were more commonly apparent later, in a post-modern era. Gospel
Missionism's peers did not listen, partly because of the Landmarkist confusion and partly because they advocated things others were not prepared to hear.
The Gospel Missioners found it difficult to sustain their experiment outside the SBC. Hence, survivors gradually reentered the FMB structure, primarily the Interior China Mission. Their influence extended to the next generation of missionaries. Yet, indirectly their values entered the FMB's strategies through outside evangelicals which increasingly espoused similar core values. By 1985, the Board tackled the challenge of the least evangelized peoples. Trustees formed Cooperative Services International (CSI) to accommodate the need. Unwittingly, from within the FMB, CSI embodied Gospel Missionism's core values with more modern emphases. In 1997, trustees restructured the FMB and dismantled CSI. They borrowed its drive and its penchant for streamlined administration, but jettisoned its priority passion for those least evangelized. Only time will tell, but there is evidence that the FMB has reverted and embraced elements of an older paradigm, possibly because it was unprepared to face a postmodern future.
This study concludes that the Gospel Missionism movement was
a blending of both enlightenment and post-modern missiological
ideals. It was an incipient, evangelical version of a post-modern
missiological paradigm. / Christian Spirituality, Church History and Missiology / D.Th. (Missiology)
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The origin, theology, transmission, and recurrent impact of Landmarkism in the Southern Baptist Convention (1850-2012)Maples, James Hoyle 17 August 2015 (has links)
Landmarkism was a sectarian view of Baptist church history and practice. It arose in the mid-eighteenth century and was a dominant force in the first half-century of the life of the Southern Baptist Convention, America’s largest Protestant denomination. J. R. Graves was its chief architect, promoter, and apologist. He initiated or helped propagate controversies which shaped Southern Baptist life and practice. His influence spread Landmarkism throughout the Southern Baptist Convention through religious periodicals, books, and educational materials. Key Landmark figures in the seminaries and churches also promoted these views.
After over fifty years of significant impact the influence of Landmarkism seemed to diminish eventually fading from sight. Many observers of Southern Baptist life relegated it to a movement of historical interest but no current impact.
In an effort to examine this assumption, research was conducted which explored certain theological positions of Graves, other Landmarkers, and sects claimed as the true church by the promoters of Baptist church succession. Further research focused on the Landmark influence leading up to the American Civil War (1861-1865) and the spread of Landmarkism after the death of Graves (1893) until the close of the twentieth century.
The research revealed significant theological inconsistencies which were heretofore unexamined critically and often ignored by promoters of the Landmark view as long as the view of the Baptist Church and its history was within Landmark definitions. A mass of vituperative rhetoric in defense of slavery from Landmark authors was uncovered. It was also found that significant percentages of Southern Baptists still hold some key Landmark beliefs. The persistence of these beliefs is tied to Landmarkers in key positions within the Southern Baptist Convention and the influence of local pastors with Landmark views. Landmarkism is a term the average Southern Baptist cannot define. Landmark beliefs, however, are still present, but many view them merely as Baptist doctrine and history.
The research concluded that Landmarkism is far from a forgotten piece of Southern Baptist history. Its influence, impact, and grip are very visible in some Southern Baptist beliefs and practices. / Christian Spirituality, Church History and Missiology / D.Th. (Church History)
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Gospel missionism (1892-1910) and the Southern Baptist Convention (USA) : prelude to a post-modern missiologyEitel, Keith Eugene, 1954- 08 1900 (has links)
Assessment of the past helps one seize emerging opportunities. The Southern Baptist Convention's (SBC) Foreign Mission Board (FMB) radically redesigned itself July 1, 1997, the most far reaching self-assessment since its 1845 founding. The FMB's changes neglected some essential historical precedents. In 1892, a band of FMB missionaries posted with the North China Mission resigned and established their own operation. They held and integrated three core values: indigeneity, incarnation, and responsible autonomy. Baptist historians have dismissed these dissidents because they considered them Landmarkers (an earlier movement that threatened the SBC itself). Later historical inquiry corrected this assumption demonstrating
that Landmarkers seized the Gospel Mission Movement to serve its
own ends not the reverse. What prorrpted these missionaries to
leave their base of support and operate independently? Original
sources tell the tale of strong convictions about missions that
were more commonly apparent later, in a post-modern era. Gospel
Missionism's peers did not listen, partly because of the Landmarkist confusion and partly because they advocated things others were not prepared to hear.
The Gospel Missioners found it difficult to sustain their experiment outside the SBC. Hence, survivors gradually reentered the FMB structure, primarily the Interior China Mission. Their influence extended to the next generation of missionaries. Yet, indirectly their values entered the FMB's strategies through outside evangelicals which increasingly espoused similar core values. By 1985, the Board tackled the challenge of the least evangelized peoples. Trustees formed Cooperative Services International (CSI) to accommodate the need. Unwittingly, from within the FMB, CSI embodied Gospel Missionism's core values with more modern emphases. In 1997, trustees restructured the FMB and dismantled CSI. They borrowed its drive and its penchant for streamlined administration, but jettisoned its priority passion for those least evangelized. Only time will tell, but there is evidence that the FMB has reverted and embraced elements of an older paradigm, possibly because it was unprepared to face a postmodern future.
This study concludes that the Gospel Missionism movement was
a blending of both enlightenment and post-modern missiological
ideals. It was an incipient, evangelical version of a post-modern
missiological paradigm. / Christian Spirituality, Church History and Missiology / D.Th. (Missiology)
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The origin, theology, transmission, and recurrent impact of Landmarkism in the Southern Baptist Convention (1850-2012)Maples, James Hoyle 17 August 2015 (has links)
Landmarkism was a sectarian view of Baptist church history and practice. It arose in the mid-eighteenth century and was a dominant force in the first half-century of the life of the Southern Baptist Convention, America’s largest Protestant denomination. J. R. Graves was its chief architect, promoter, and apologist. He initiated or helped propagate controversies which shaped Southern Baptist life and practice. His influence spread Landmarkism throughout the Southern Baptist Convention through religious periodicals, books, and educational materials. Key Landmark figures in the seminaries and churches also promoted these views.
After over fifty years of significant impact the influence of Landmarkism seemed to diminish eventually fading from sight. Many observers of Southern Baptist life relegated it to a movement of historical interest but no current impact.
In an effort to examine this assumption, research was conducted which explored certain theological positions of Graves, other Landmarkers, and sects claimed as the true church by the promoters of Baptist church succession. Further research focused on the Landmark influence leading up to the American Civil War (1861-1865) and the spread of Landmarkism after the death of Graves (1893) until the close of the twentieth century.
The research revealed significant theological inconsistencies which were heretofore unexamined critically and often ignored by promoters of the Landmark view as long as the view of the Baptist Church and its history was within Landmark definitions. A mass of vituperative rhetoric in defense of slavery from Landmark authors was uncovered. It was also found that significant percentages of Southern Baptists still hold some key Landmark beliefs. The persistence of these beliefs is tied to Landmarkers in key positions within the Southern Baptist Convention and the influence of local pastors with Landmark views. Landmarkism is a term the average Southern Baptist cannot define. Landmark beliefs, however, are still present, but many view them merely as Baptist doctrine and history.
The research concluded that Landmarkism is far from a forgotten piece of Southern Baptist history. Its influence, impact, and grip are very visible in some Southern Baptist beliefs and practices. / Christian Spirituality, Church History and Missiology / D.Th. (Church History)
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